Bhagavana Mahavira Ke Panch Siddhant

This document, titled "Bhagavan Mahavir ke Panch Siddhant" (The Five Principles of Lord Mahavir) by Gyanmuni and published by Atmaram Jain Prakashan Samiti, is a comprehensive exposition of key Jain philosophical tenets attributed to Lord Mahavir. The book, sourced from the Free Indological Collection, is presented under a Fair Use declaration for educational and research purposes.

The author, Gyanmuni, dedicates the book to his spiritual mentor, Swami Jayaramdas Ji Maharaj, acknowledging the nurturing influence that enabled him to write. The publication was made possible through the generous support of several donors, whose names are listed.

The Genesis of the Book:

Gyanmuni recounts how the idea for the book arose during a religious discourse with young Jain men in Jandiyala Guru (Amritsar). He observed a lack of fundamental theoretical knowledge among Jains regarding their own philosophy. Common questions like the Jain concept of God, whether Jainism is theistic or atheistic, often went unanswered, with people being directed to their religious leaders. This deficiency in understanding, coupled with a scarcity of literature explaining Jain principles clearly, prompted the "Veer Mandal" (a youth group) to strongly encourage Gyanmuni to write such a book. One individual, Vidyasagar Ji Jain, even pledged to fund its publication. Gyanmuni, recognizing the need for accessible literature for self-study and the dissemination of Jain philosophy, agreed to undertake the task, despite the challenges of writing while traveling. The book was eventually completed in Ludhiana under the blessings of his spiritual guide, Acharya Shri Atmaram Ji Maharaj.

The Five Principles Explained:

The book focuses on five central principles of Lord Mahavir:

1. Ahimsa-vad (Non-violence): Ahimsa is presented as the cornerstone of spiritual practice and the essence of a radiant human life. It's described as a life-giving spring in the desert of the world, leading to beauty, health, and prosperity. The text elaborates on Ahimsa by quoting various scriptural sources and highlighting its profound impact. It delves into the meaning of Himsa (violence) as stemming from passion and carelessness, and how the absence of these, even in harming living beings, does not constitute Himsa. The author emphasizes that Ahimsa is not cowardice but a powerful, proactive force that fosters love and peace, citing examples of its transformative effects on living beings and historical figures. The text also explores the multifaceted nature of Ahimsa and contrasts it with meat-eating, highlighting the Jain perspective on the sanctity of all life, from single-sensed beings to those with five senses. The chapter critically examines the state of "violent India" and the paradox of promoting Ahimsa while engaging in practices that contradict it.

2. Anekanta-vad (Non-absolutism/Many-sidedness): This principle is presented as a remedy for the "violence of thought" and intolerance prevalent in philosophical discussions. Anekanta-vad advocates for understanding reality from multiple perspectives, countering the rigid, one-sided view of Ekanta-vad. Through illustrative examples, the author demonstrates how Anekanta-vad resolves disputes and fosters harmony. It's also discussed in relation to science and its ability to resolve conflicts by embracing diverse viewpoints. The concept of "Saptabhangi" (the sevenfold judgment) is explained as a logical framework arising from Anekanta-vad, which allows for nuanced statements about reality. The author highlights how respected scholars from various traditions have acknowledged the significance of Anekanta-vad, emphasizing its practical utility in fostering tolerance and understanding in cultural and interfaith dialogues.

3. Karma-vad (Doctrine of Karma): Jainism's Karma doctrine is presented as a scientific and comprehensive explanation for the diversity of experiences and conditions in the world. The text argues that karma, not God, is the primary determinant of an individual's fate, shaping their present and future. It asserts that humans are the architects of their own destiny, emphasizing personal responsibility. The nature of karma is explained as subtle, potent, and inexorable, affecting all beings, even spiritual luminaries, through "karma atoms" that bind the soul. The text details the eight principal karmas and their effects, along with their numerous sub-categories, and elaborates on the causes and processes of karmic bondage and fruition. It highlights the power of karma, even against the will of the doer, drawing parallels with scientific phenomena like atomic power and the effects of substances like poison. The author addresses common questions about the relationship between the soul (amurta) and karma (murta), the role of intention, and the concept of liberation from karmic cycles through ascetic practices.

4. Ishwar-vad (Concept of God/The Divine): This section clarifies the Jain perspective on God, differentiating it significantly from the Vedic concept of a creator, sustainer, and destroyer God. Jainism posits that the liberated souls (Siddhas) embody the attributes of a perfect, omniscient, and omnipotent being, but these qualities are attained through spiritual discipline, not inherent in a creator deity. The book discusses the historical evolution of the term "Ishwar" and how Jainism, while not accepting a creator God, upholds the concept of the divine as the perfected state of the soul. The text refutes the Vedic notions of God as a creator, intervener in worldly affairs, bestower of fate, or one who takes avatars, pointing out logical inconsistencies and philosophical challenges to these beliefs. Instead, Jainism emphasizes that humans have the inherent potential to attain the state of Ishwar (divine) through their own efforts. The concept of "Ishwar-smaraṇ" (meditation on the divine) is presented not for appeasing a deity but for self-purification and achieving inner peace. The text also highlights the pragmatic approach of Jainism, focusing on self-transformation rather than external divine intervention.

5. Aparigrah-vad (Non-possession/Non-attachment): This principle is presented as paramount for spiritual progress, even more so than other vows. Aparigrah-vad is defined as the absence of attachment and possessiveness towards anything, be it material possessions, relationships, or even one's own body. The author distinguishes between external possessions (like wealth, land) and internal possessions (like anger, pride, greed), both of which are to be renounced. The text details the nine categories of external possessions and the fourteen types of internal possessions (karmas that bind the soul). It explains the practical application of Aparigrah-vad for householders, advocating for limiting desires and possessions to what is necessary for sustenance, and dedicating any surplus to charitable purposes. The book highlights the detrimental effects of excessive accumulation, including greed, conflict, societal inequality, and environmental destruction. It contrasts the Jain approach with communism and imperialism, emphasizing the non-violent and spiritual foundation of the Jain principle. The author stresses that true happiness and peace come from contentment and renunciation, not accumulation. The chapter concludes by advocating for the practice of Aparigrah-vad as the ultimate solution to contemporary societal and global problems, promoting a life of simplicity, compassion, and spiritual fulfillment.

Concluding Remarks:

The book concludes with an excerpt from a newspaper article praising George Bernard Shaw's admiration for Jainism, further underscoring its universal appeal and relevance. The author expresses gratitude to the publishers and all those who contributed to bringing this significant work to light. The book aims to provide readers with a clear and accessible understanding of Lord Mahavir's profound teachings, encouraging them to integrate these principles into their lives for personal and societal well-being.